[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 61.8 # 大方廣佛華嚴經隨疏演義鈔 61.8 大方廣佛華嚴經隨疏演義鈔 61.8 - **Language:** Classical Chinese ### [61.8](https://indike.org/pramana/in.bauddha.taisho.1736.61.8) 疏「瑜伽三十三」下，第二通示修證。於中二：先正引論、後對文顯示。前中略釋從此超過聞思惟用修行，於所起緣相發起勝解，修奢摩他、毘鉢舍那。數修習已，如所尋伺麁相淨相數起勝解，如是名為勝作意。前五可知。「六加行究竟作意」者，論云「從此倍更樂斷，修習奢摩他、毘鉢舍那，鄭重觀察修習對治。時時觀察先所已斷，由是因緣，從欲界繫一切煩惱心得離繫。由此離時伏斷方便，非是究竟永害種子。當於爾時，初禪靜慮地前加行道已得究竟，一切煩惱對治作意已得生起，是名加行究竟作意。」「七加行究竟果作意」者，論云「從此無間，由是因緣證入根本初靜慮定俱行作意，名加行究竟果作意。」釋曰：論就初禪略釋其相，後例所餘。今疏總舉，故取大意略釋而已。下例可知。 > Regarding the commentary's phrase "Yogācāra \[bhūmi\], fascicle thirty-three" onward: this is the second part, which comprehensively demonstrates practice and realization. Within this there are two sections: first, correctly citing the treatise; second, demonstrating it in correlation with the text. In the former part, it briefly explains that, transcending from here the application of hearing and reflection, one practices cultivation, engenders superior resolution (adhimukti) with respect to the characteristics of the object that arise, and cultivates śamatha and vipaśyanā. Having practiced repeatedly, one repeatedly engenders superior resolution in accordance with the coarse characteristics and purified characteristics as investigated and scrutinized; such is called the superior mental application (adhimokṣa-manaskāra). The first five are understandable. As for "the sixth, the mental application of the culmination of preparatory training (prayoga-niṣṭha-manaskāra)," the treatise says: "From this point, one delights even more doubly in abandoning, cultivates śamatha and vipaśyanā, and thoroughly and solemnly observes and cultivates the antidotes. Constantly observing what was previously abandoned, due to these causes and conditions, one's mind attains release from all defilements bound to the desire realm. Because this is a skillful means of suppressing and abandoning at this time of release, it is not the ultimate, eternal eradication of seeds. At that time, before the ground of the first dhyāna meditation, the path of preparatory training has already reached culmination, and the mental applications that serve as antidotes to all defilements have already been generated; this is called the mental application of the culmination of preparatory training." As for "the seventh, the mental application that is the fruit of the culmination of preparatory training (prayoga-niṣṭha-phala-manaskāra)," the treatise says: "Immediately following this, due to these causes and conditions, one realizes and enters the mental application associated with the fundamental concentration of the first dhyāna; this is called the mental application that is the fruit of the culmination of preparatory training." Explanation: The treatise briefly explains its characteristics with respect to the first dhyāna, and what follows is modeled on the rest. Here the commentary adduces them as a whole, hence it merely takes the general import to explain it briefly. The subsequent cases can be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 61.7](https://indike.org/pramana/in.bauddha.taisho.1736.61.7) - [Next: 61.9](https://indike.org/pramana/in.bauddha.taisho.1736.61.9) - [Up: 61](https://indike.org/pramana/in.bauddha.taisho.1736.61) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.61.8) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.4.158) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.61.8](https://indike.org/pramana/in.bauddha.taisho.1736.61.8) · Pramāṇa